Chinese
是与一切混合。方法包含意义和愿望两种，这是第一种。加持的衡量对象是上面的两种证悟。衡量的方法是上面两种的加持，或者显示事物存在方式的特殊性，以加持的方式在二元对立的真谛中，将标志的实践领域证悟为身和智慧。显现的衡量对象是无分别的总相，即存在于智慧领域的那个。证悟的方式是将境和有境证悟为无分别，从而脱离境。对此，三种遍一切如上所述结合。像这样与次第进入结合，只有精通论述的人才能理解。从这里说，“显现次第和证悟习惯次第”，据说这是次第进入的衡量方法。但有人说这绝对不可能，这是不合理的。第二种，如果说是同时进入的情况，那么最初的三种证悟都证悟了无分别的真谛。显现证悟了与无分别的实践领域分离。第一种，原因相同，无分别的证悟方式和衡量对象与上面相同。证悟的方式是，轮回和涅槃的原因，无明和智慧二者被消除，虽然不同，但本体是无分别的真谛，是相同的，对此，三种遍一切与之前相同。以文字的方式，身体、语言、意念，以及阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、欧（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧）、阿吽（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）的无生无灭二者无别的身语意证悟为身、语、意，三种遍一切与之前相同。加持就像茜草具有将白布染成红色的能力一样。将上面两种原因的所有法都证悟为身和智慧，应该知道这具备经、窍诀、理证三种。显现，一般来说，显现被称为自身特征的究竟显现。这有四种：根、意、瑜伽和自证。这里，因为没有能见所见，所以是自证的显现。将这与经、窍诀三种结合。那么，显现的因明的任务是什么呢？自证量在与条件相遇时能够理解。有人说，就像轮王之子出生时，顺方生喜悦，逆方生不悦一样。显现也能使顺方显现。
English
It is mixed with everything. The method includes both meaning and aspiration, this is the first. The object to be measured by blessing is the above two realizations. The method of measuring is the blessing of the above two, or the special way of showing the existence of things, in the way of blessing, in the two truths of non-duality, the field of practice of the sign is realized as body and wisdom. The object of manifestation is the general characteristic of non-duality, which exists in the field of wisdom. The way of realization is to realize the object and the subject as non-dual, thus separating from the object. To this, the three all-pervasive are combined as above. Like this, combined with gradual entry, only those who are proficient in the exposition can understand. From this, it is said, "Manifestation sequence and realization habit sequence", it is said that this is the method of measuring gradual entry. But some say that this is absolutely impossible, which is unreasonable. Secondly, if it is said that it is the case of entering at the same time, then the first three realizations all realize the non-dual truth. Manifestation realizes separation from the field of non-dual practice. First, the cause is the same, and the way of realizing non-duality and the object of measurement are the same as above. The way of realization is that the cause of samsara and nirvana, ignorance and wisdom, are eliminated, although they are different, but the essence is the non-dual truth, which is the same. To this, the three all-pervasive are the same as before. In the way of letters, body, speech, mind, and A（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, O（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧）, AH（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）of the unborn and unceasing two are realized as body, speech, and mind, the three all-pervasive are the same as before. Blessing is like the madder having the ability to turn white cloth into red. All the dharmas of the above two causes are realized as body and wisdom, it should be known that this possesses the three of sutra, key instruction, and reasoning. Manifestation, in general, manifestation is called the ultimate manifestation of one's own characteristics. There are four types: root, mind, yoga, and self-awareness. Here, because there is no seer and seen, it is the manifestation of self-awareness. Combine this with the three of sutra and key instruction. Then, what is the task of the reason of manifestation? Self-awareness can understand when it meets the conditions. Some say that just like when the son of the wheel king is born, joy arises in the favorable direction, and displeasure arises in the unfavorable direction. Manifestation can also make the favorable direction manifest.
Chinese
因此，自动消除不和谐的方面，应该致力于自动消除不和谐的方面。如果认为这样是可以的，那是不合理的。如果具备消除他者的两种必要条件，那么证悟的宗派就会改变，而不是因。因此，不能超越以理性的方式来确定，因为这是已经确定的结论。无法确定的也是看似理性的。所谓完全证悟，不仅仅是胜观的词语，而是证悟。其中有三种方式：完全证悟所知，就是证悟所有的一切所知，没有遗漏。完全证悟自性，就是证悟每个事物的意义，没有多余或不足。例如，就像小孔中的天空和大天空的自性没有区别一样，有漏的见道、无漏的见道和佛陀的意境这三者在自性上没有区别，就像国王的儿子和木柴中的火焰一样。那么，是否不需要修习呢？因为在这里不是完全证悟能力，所以通过修习可以增长能力，就像天空虽然相似，但大小不同一样。“以”这个词，加上了处所的词，因为因会改变，所以是能作的词。在《眼疏》中说，因为说了行为、能作者和已作这三种变化，以及同义词，所以适合作为因。所谓“现”，就是自证的现量。所谓“圆满”，就是果的所有功德都圆满，没有剩余。所谓“国王”，就是如果这样了解，就能对一切法行使自主权。伟大有三种：以自证的自性伟大，因为没有比证悟更伟大的了，甚至佛陀也没有，因为证悟与佛陀的行境相同。功德的伟大：如果这样证悟，就会发现不需要寻找佛陀的功德。事业的伟大：因为自动消除所有的边见。这是见解的伟大。在自共的场合中，语言的意义是：烦恼不舍弃的意义，是隐藏的还是宣布的？是不了义还是了义？不舍弃的理由是什么？如果舍弃或使用会有什么过失？这四个意义在精要的场合中了解。自共在自身有两种：共同和特殊。第一种是嗔恨、恼害等。
English
Therefore, automatically eliminating discordant aspects, one should strive to automatically eliminate discordant aspects. To assume that this is acceptable is unreasonable. If one possesses the two necessary conditions for eliminating others, then the tenets of realization will change, but not the cause. Thus, one cannot surpass determining through reasoning, as it is an established conclusion. What cannot be determined is also seemingly logical. The so-called complete realization is not merely a term for insight, but realization itself. There are three aspects to this: complete realization of knowable objects is to realize all knowable objects without exception. Complete realization of essence is to realize the meaning of each thing without excess or deficiency. For example, just as there is no difference in essence between the sky in a hole and the great sky, similarly, there is no difference in essence between the contaminated path of seeing, the uncontaminated path of seeing, and the enlightened mind of the Buddhas, just like a king's son and fire in firewood. So, is there no need for cultivation? Since it is not complete realization of ability here, cultivation can enhance ability, just as the sky is similar but differs in size. The word "by" is used with the locative particle, because the cause changes, it is a word of agency. In the Commentary on the Eye, it says that it is suitable as a cause because it speaks of action, agent, and what has been done, as well as synonyms. "Manifest" means manifest in self-awareness. "Complete" means that all the qualities of the result are complete without remainder. "King" means that if one knows in this way, one can exercise autonomy over all phenomena. Greatness has three aspects: greatness in the nature of self-awareness, because there is nothing greater than that realization, not even the Victorious Ones possess it, because realization is the same as the realm of the Buddhas. Greatness of qualities: if one realizes in this way, one will find that there is no need to seek the qualities of the Buddhas. Greatness of activity: because it automatically eliminates all extreme views. That is the greatness of view. In the context of self and general, the meaning of the words is: The meaning of not abandoning afflictions, is it hidden or proclaimed? Is it provisional or definitive? What is the reason for not abandoning? What faults would there be if one abandoned or used them? Understand these four meanings in the context of the essence. Self and general have two aspects in themselves: common and special. The first is hatred, torment, and so on.
Chinese
我的体性是不混杂的。无常、痛苦、空、无我，是共同的体性，对一切都相同。特别的自性是，觉性如幻，不间断而明澈。共同的体性是，一切诸法，在胜义的离戏状态中是一。远离边是舍弃，不是远离边，而是不舍弃边。分类是，不是分为四大十六，而是五大和二十五小。五蕴也代表意义，色蕴代表显空无别，由此调伏。受蕴代表受空无别，想蕴代表执取相空，行蕴代表心空，识蕴代表觉空无别，五根代表，了知自显现执取色等，或者五境也代表，色显空无别等。五烦恼也代表，贪欲了知不离不合，嗔恨了知无实执，愚痴了知无分别，我慢了知烦恼压伏，嫉妒了知在无二的，状态中不生起二取。五色代表五智，或者，蓝色代表法性三时不变，白色代表无过失，黄色代表功德增长，红色代表贪着利益有情，绿色代表事业成就各种。如果将定义、本体等要证成的自生智慧相结合，因为无因无缘显现光明，所以说是自生智慧。这样，从定义的角度来证悟。因为显空无二，所以说是自生智慧，这是从本体的角度。因为远离一切边且不可执取，所以说是自生智慧，这是从体性的角度。杂多说是功德。如果与要证成的理由相结合，从定义的角度确定，是证悟清净平等。本体就像词义不一致。体性自心是离边、分类等。杂多是从事业的角度安立的。所谓一切怖畏，是指了知一切法自性离戏，是事物毁灭。其本身自显为智慧，是无实怖畏。所谓方便的见行等
English
My nature is unmixed. Impermanence, suffering, emptiness, and selflessness are common characteristics, the same for all. The special self-nature is that awareness is like an illusion, uninterrupted and clear. The common nature is that all dharmas are one in the state of ultimate non-duality. Being free from extremes is abandoning, not being free from extremes, but not abandoning the extreme. The classification is not dividing into four great elements and sixteen, but five great elements and twenty-five small elements. The five aggregates also represent meaning, the form aggregate represents the inseparability of appearance and emptiness, thereby subduing. The feeling aggregate represents the inseparability of feeling and emptiness, the perception aggregate represents grasping at characteristics as empty, the formation aggregate represents mind as empty, the consciousness aggregate represents awareness and emptiness as inseparable. The five faculties represent, knowing that self-appearance grasps form, etc., or the five objects also represent, form appearance emptiness inseparable, etc. The five afflictions also represent, attachment knowing without separation or union, hatred knowing without real grasping, ignorance knowing without differentiation, pride knowing the affliction of suppression, jealousy knowing that in the state of non-duality, dualistic thoughts do not arise. The five colors represent the five wisdoms, or, blue represents the unchanging nature of dharma in the three times, white represents without fault, yellow represents the increase of qualities, red represents attachment to benefiting sentient beings, green represents the accomplishment of various activities. If the definition, essence, etc., are combined with the self-arisen wisdom to be proven, because appearance is clear without cause or condition, it is said to be self-arisen wisdom. In this way, it is realized from the perspective of definition. Because appearance and emptiness are non-dual, it is said to be self-arisen wisdom, this is from the perspective of essence. Because it is free from all extremes and cannot be grasped, it is said to be self-arisen wisdom, this is from the perspective of nature. Tsog is said to be merit. If combined with the reason to be proven, determining from the perspective of definition is the realization of pure equality. Essence is like words and meanings that do not agree. The nature of one's own mind is freedom from extremes, classification, etc. Tsog is established from the perspective of action. The so-called all fears is knowing that the nature of all dharmas is free from elaboration, it is the destruction of things. That itself self-manifests as wisdom, it is the fear of non-existence. The so-called view and conduct of means, etc.